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12-29-2005 @ 9:03 PM    Notify Admin about this post
Aboo Dihyah Dawud Adib (Philadelphia, PA U.S.A.)
Posts: 265
Joined: Sep 2002
It was related from Al-Marroodhee that he asked (Al-Imaam) Ahmad:

How are you today (lit. How is your morning)?

He replied:

How can one?s day be while he is required by his Lord to perform obligatory acts of worship?

(How can one?s day be while) his Prophet is calling him to practice the Sunnah?

(How can one?s day be while) two angels are requiring from him to correct his deeds?

(How can one?s day be while) his nafs urges him to follow its desires?

(How can one?s day be while) Iblees is beckoning him to commit all types of indecent, evil deeds?

(How can one?s day be while) the Angel of Death is observing him (waiting) to take his soul?

(How can one?s day be while) his dependants are asking him to provide them with maintenance?

Taken from Siyaar A'laamin Nubalaa by Al-Imaam adh-Dhahaabee; volume 11/227

Translated by Dawud Adib

Dawud Adib the son of David C.White Sr.

:" "

12-05-2006 @ 1:08 AM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003

Reaching Both The Benefits Of The Religion And The Worldly Affairs

The sensible one is in a position to have as provision the Baaqeyaat As-Saalihaat (i.e. the good righteous deeds that last and are better in the sight of Allah for reward and better in respect of hope); together with his share in the worldly life, with ease and by seeking aid in going out in the morning and midday and something of the night time.

This is the foundation upon which he basis his worldly affairs and their means.  And even if such (affairs) came to him late at night, he would pray and seek aid from his Lord and asks for that which brings about goodness in (both) his religious and Worldly affairs, even with regards to some easy affair.

He begins his day with good; recitation of the Qur'aan and acts of worship to which one devotes (himself) in the morning.  He performs the five daily (obligatory) prayers in their earliest times, and that which Allah makes easy for him to perform of good actions, such as prayer, recitation of the Qur'aan, remembrance of Allah, acquiring knowledge and other than that.  He engages his tongue in the Remembrance of Allah and in seeking forgiveness.

He pursues the means by which the worldly gains are reached, such as trade, production of goods, farming and its like, with gentleness and beautiful seeking whilst seeking the aid of his Lord in that.  He suffices himself with the permissible means and with that which Allah has made lawful, and turns away form that which He (subhaanah) has made unlawful.  The intention behind this is to fulfil the individual obligations and to be (upon) self-sufficiency, and having little or no need of the creation.   If he were to do this or something closer to it, the result will be goodness and he will gain an abundant reward.  

And he does not forget his share in the worldly life, and nothing of its pleasures escapes him.  It may be that Allah blesses him with contentment, and that is the true richness by which a good life is attained.

And Allah (subhaanah) is the Bestower of every means to success.      

Source: Noorul Basaa-ir Wal Albaab Fee Ahkaam Al Ibaadaat, Wal Mu-aamalaat, Wal Huqooq, Wal Aadaab of Imam Abdur Rahmaan As-Sadi. Page: 65

12-23-2006 @ 4:23 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003
The Arkaan (Pillars) of Gratitude

Pertaining to what Al Baaree [The Originator (Allah-subhaanah] mentioned with regards to His Favours conferred upon the slaves, of the facilitation of the means of transport (through riding beasts and ships):

''In order that you may mount on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: ''Glory to Him Who has subjected this to us, and we could never have it (by our efforts).  And verily, to Our Lord we indeed are to return!'' (43:13-14)

Mentioned (in the above) are the three pillars of gratitude, and they are:


2.Proclamation of the Blessings of Allah, Speaking about it, and Praising Allah with regards to that.

3.Submission to Allah, and seeking aid by way of that in actualizing the worship of Allah.

That is because the intent behind the statement of Allah, ''And verily, to Our Lord we indeed are to return'', is acknowledgement of recompense and being prepared for that.  The objective of these favours is that they are an aid by which the slave (seeks) to fulfil that which Allah has designated for him (with regards to acts of worship and obedience Him)

And concerning Allaah's saying: ''And then may remember the favour of your Lord when you mount thereon'', this is a specific mention of these (favours) in this state, (at the time in which these favours are being conferred upon the slave). That is because blessings intoxicates many amongst the creation and makes them more heedless of Allah.  It imposes upon them more evil and thanklessness.  Therefore, this state which Allah commanded (i.e. the state in which the slave remembers Allah for His Favours), is medication for this destructive ailment.  

When the slave remembers that he is covered by the blessings of Allah and that nothing is from himself), rather blessings have an origin (i.e. all blessings are from Allah), and that its means are facilitated and its obtainment made easy, and that it remains and continues (and) that which opposes it is repelled, and that all of this is from Allaah; so when the slave recalls this (in his mind and heart), he submits to Allah, humbles himself and thanks and Praises Him.  And through that the slave is given continuous blessings.  Allaah blesses him in this, so that it becomes true blessings.
Source:  Fataawa Sadiyyah page:61

12-30-2006 @ 1:57 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003
Etiquettes (To Be Observed) In The Gatherings Of The People

And when you sit with the people and congregate with them, then make humility the sign by which you are recognized (i.e. a characteristic of yours), and let Fear of Allaah be your cover (i.e. that which protects from sins), and giving advice to the servants of Allaah as your abiding way.

Be eager to (make) every gathering in which you sit with the (people) to be that which comprises goodness.  Either research into affairs of knowledge; or advice on religious matters; or direction towards a general or particular Maslahah (benefit); or making mention of the blessings of Allaah; or making mention of the superior status of praiseworthy manners, and good etiquettes; or warning against that which is detrimental to the wellbeing of one's religious or worldly (affairs).  And the least of that is that they seek the gains from their occupations by way of the permissible (means) and not the forbidden (means).

And that you behave well with the young, the old, and your peers.  And that you deal with each of them in a way they deserve, and to have respect for the one that deserves to be respected and honoured.

Be eager to make your sitting (with the people) at ease by way of (uttering) speech that is appropriate and good, even if that was in relation to the worldly (affairs).  That is because when (permissible speech) and (permissible gathering) becomes fruitful/turns out well, sitting together becomes easy, conversation is made easy, the heart feels tranquillity, and all of that returns to praiseworthiness/is attributed to praiseworthiness.

The sensible resolute one/the steadfast one achieves abundant goodness by way of the gatherings of the people, and he becomes more beloved to them than all (beloved things).  This is because he enters upon them with (matters) which they approve of, and sayings which they desire.  And the foundation in all that is success in taking over control of all the affairs placed before them.

And these affairs become more emphasized in a journey (i.e. when people accompany one another on a journey).  This is because during a journey sitting together is prolonged, and the travellers are in need of having someone who revives their hearts with good statements, the news of events, and joke, (if all this is truth and not too much), and to assist them with the essential matters of travel.

Good etiquettes makes (the one who possess it) more pleasurable to the people than the pleasure derived from a cold drink, and its weight/influence bears heavier upon their souls than hard stones.

He (Subhaanah) is the one who caused the dissimilarities between His slaves with regards to their manners, actions, and in all of their affairs.

And Allaah (Alone) is the One Who grants success.

Source:  Noorul Basaair Wal al-baab fee ahkaam al Ibaadaat Wal Muaamalaat Wal Huqooq Wal aadaab.  Of Imaam Abdur Rahmaan As Sadee (rahimahullaah)   Page 64-65

May Allaah reward our brother Abu Talhah (Dawood Burbank) who checked the translation, and our brother Abu Hafs (Abdur Raqeeb) who assisted in translating the article.

01-01-2007 @ 6:46 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003

Ibn Abee Haatim(.328H) Rahimahullaah said:

''I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al Joo'ee(d.248 AH). I found a  group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying:

''Seize The Benefit Of Five Things From The People Of Your Time:

When you are present,you are not known;

When you are absent you are not missed;

When you are seen, your advice is not sought;

When you say something, your saying is not accepted;

And when you have some knowledge, you are not given anything for it.

I Also Advise You With Five Matters:

When you are treated unjustly,do not behave unjustly;

When you are praised, do not become happy;

When you are criticised, do not become upset;

When you are not believed, do not become angry;

And if people act deceitfully towards you, do not act deceitfully towards them.''

Ibn Abee Haatim said:''So I took that as my benefit from Damascus.''

Related by Ibn al Jawzee in Sifatus-safwah(2/200).

01-21-2007 @ 5:11 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003

When Allaah Prevents His Believing Slaves From Something In Relation To What They Want, He Then Opens For Them Doors That Are More Beneficial, Easier And Better Than What They Wanted

This is from His (Jalla Wa-Alaa) kindness.  

He (subhaanah) said:

''And wish not for the things in which Allaah has made some of you to excel others.  For men there is reward for that which they have earned, (and likewise) for women there is reward for what they have earned, and ask Allaah of His Bounty.'' (4:32)

He (Jalla Wa Alaa) forbade them from crime (by way of acting in a mean way, or being oppressive, or coveting what others have) in which there is no benefit, and He opened for them doors of bounty and goodness, and commanded them to ask Him (by way of supplication with statements) and (by way of attestation within their inner-selves)

And when Musa (alayhis salaam) asked to see his Lord, at the time he heard His (Jalla Wa Alaa) Speech, and Allaah prevented him from that, He (Jallaa Wa Alaa) consoled him with that which He gave him of tremendous good.

He (Jalla Wa Alaa) said:

''O Musa (Moses) I have chosen you above men by My Messages, and By My speaking (to you).  So hold that which I have given you and be of the grateful'' (7:144)

And His (subhaanah)saying:

''Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it'' (2:106)

And His (subhaanah) saying:

''But if they separate (by divorce), Allaah will provide abundance for everyone of them from His bounty.'' (4:130)

And there are many verses with this meaning.

[Source:''Al Qawaa-idul Hisaan Li-Tafseer al Qur'ani, of Imaam Sadi (rahimahullaah) page: 124]

01-29-2007 @ 7:31 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003

The Consequences Of Giving Preference To The Dunyah Over The Worship Of Allaah

The prophet (sallal-laahu-alayhi-wasallam)said:

Allah says, ''O son of Aadam take time out to constantly worship me, I will fill your chest with richness, and remove your poverty.  And if you do not do so, I will make your hands filled with occupation, and will not remove your poverty'' (saheeh sunan at-tirmidhee of Al-Albaanee,2/300)

The prophet (sallal-laahu alayhi wasallam) also said:

''Your Lord,(All Glory and Honour be to Him)says, ''O son of Aadam! Take the time out to contantly worship Me, I will fill your chest with richness, O son of Aadam! Do not distance yourself from Me,or I will fill your chest with poverty, and fill your hands with work'' (As-Saheehah, No:1359)

We ask Allah for safety.


01-30-2007 @ 5:41 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003




02-03-2007 @ 3:56 AM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003
Whoever Abandons Something For Allaah's Sake Will Have It Substituted With That Which Is Better

This principle is found in many places in the Qur'aan.  And from that is what Allaah stated about the first immigrants, those who left their dwellings, wealth and beloved ones behind for the sake of Allaah; so Allaah substituted that for them with an enlarged provision, honour and authority in this worldly life.

And when Ibraaheem (alayhis salaam) disassociated himself from his people and from his father and that which they worshipped besides Allaah, Allah bestowed upon him Ishaaq, Yaqoob and Righteous Offspring.

And when Sulaymaan (alayhis salaam) became distracted by his horses from the remembrance of Allaah, he did away with them.  Allaah substituted it: ''So, We subjected to him the wind; it blew gently by his order whithersoever he willed.  And also the Shayaateen (devils) from the jinn (including) every kind of builder and diver'' (38:36-37)

And when the people of the cave (ahlul kahf) disassociated themselves from their people and that which they worshipped besides Allaah, Allaah bestowed upon them His Mercy, and facilitated for them means to success and tranquillity, and made them a guide for the misguided ones.

And Maryam (alayhas salaam),

''And she who guarded her chastity (virgin maryam), We breathed into (the sleeves of) her (shirt or garment) (through our RuhJibraa-eel), and We made her and her son (Eesaa) a sign for the Aalameen (mankind and jinn)''  (21:91)

And whoever abandons what his nafs calls him to, of lowly desires, He (subhaanah) will substitute it with love for Him(subhaanah), worship of Him (subhaanah), turning repentant to Him (subhaanah) and with that which is SUPERIOR to what is gathered for him of the pleasures of the worldly life.

Source: Qawaa-idul Hisaan Li-Tafseerul Quraan of Imaam Sadi (rahimahullaah), page 164

02-15-2007 @ 4:44 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003
The Permissibility Of Revenge Against The Transgressor, And Returning (Harm) Similar To Harm Caused.  Prohibition From Transgressing The Limits In Revenge Against The Transgressor, And Turning Towards Forgiveness And Benevolence

This is (found) in many Aayaat, such as the saying of Allaah:

''And if you punish (your enemy, O you believers in the Oneness of Allaah), then punish them with the like of that with which you were afflicted.  But if you endure patiently, verily, it is better for (the patient) 16:126

''The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is with Allaah.  Verily, He likes not the (wrong-doers).'' (42:40)

Mentioned (in the above) are the three levels:

Revenge, Returning Harm Similar To Harm Caused and Forgiveness

And fighting in the Masjid Al Haraam was prohibited, but Allaah said:

''But if they attack you, then kill them.  Such is the recompense of the disbelievers.''(2:191) ''But if they cease, then Allaah is Oft-Forgiving, Most Merciful'' (2:193) ''The sacred month is for the sacred month, and for the prohibited things, there is the Law of Equality (Qisaas)''(2:194)

And that (includes) all the things forbidden by Allaah and all the things He commanded compliance with.  Therefore, Allaah has permitted revenge against the one who violate these affairs in accordance with the degree of this violation, and not more than that.

And He (subhaanah) said:

''Then whoever transgresses the prohibition against you, you transgress likewise against him.  And fear Allaah''(2:194)

And Allaah said:

''O you who believe! Al Qisaas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female.''(2:178)

And Allaaah said:

''And We ordained therein for them: ''Life for life''(5:45)

And Allaah said:

''And whoever is killed wrongfully (intentionally with hostility and oppression and not by mistake), We have given his heir the authority (to demand Qisaas, -Law of Equality in punishment-or to forgive, or to take Diyah (blood-money).  But let him not exceed limits in the matter of taking life (i.e. he should not kill except the killer).  Verily, he is helped (by the Islaamic law)(17:33)

And Allaah said:

''Allaah does not like that the evil should be uttered in public except by him who has been wronged''(4:148)

The Aayaat with this meaning are many, and Allah knows best.

[Source: ''Al Qawaa-idul Hisaan Li-tafseer Al-Qur'aan. page.100'' of Imaam Sadi (rahimahullah)]

03-13-2007 @ 8:00 AM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003
Kind Words, Forgiveness, Charity

Allaah (Subhaanah) said:

''Kind words and forgiving of faults are better than charity followed by injury.  And Allaah is Rich (Free of all needs) and He is Most-Forbearing''

''O you who believe! Do not render in vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allaah, nor in the Last Day.  His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare.  They are not able to do anything with what they have earned.  And Allaah does not guide the disbelieving people''

''And the likeness of those who spend their wealth seeking Allaah's Pleasure while they in their ownselves are sure and certain that Allaah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest.  And if it does not receive rain, light rain suffices it. And Allaah is All-Seer (knows well) of what you do''

Baqarah: 263-265

03-17-2007 @ 1:08 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003
If You Abandon That Which Is Of Benefit, You Will Be Tried With That Which Is Harmful

The Qur'aan has shown in a number of Aayaat, that one will be tested with pre-occupying himself with what harms him when he abandons what is of benefit for him whilst having ability to reach that.  And he will be prevented from reaching the first affair (i.e. the benefit he abandoned in the first place).

This is found in a number of Aayaat; that when the polytheists shunned the worship of Ar-Rahmaan (Allaah-subhaanah), they were put to test with the worship of images (idols)

And when they displayed haughtiness (with regards them not yielding obediently to the command of the Messengers), and claimed that the Messengers were (only) humans, they were put to test with submission to everything that rendered the intellect and Religion unstable.

And when Eemaan was clearly shown to them at the first instance, and they recognised (and) then abandoned it, Allaah (subhaanah) averted, afflicted and sealed their hearts.  So, they did not believe until they perceived the painful punishment.

After the Siraatal Musta-qeem was clarified for them, and they deviated from it by choice and approved the path of deviation in opposition to the path of guidance, they were punished.  Allaah deviated their hearts and caused them to be confounded in their path.  

And when they belittled the signs of Allaah and His Messengers, Allaah belittled them with a humiliating punishment.  And when they displayed haughtiness (with regards not submitting to the truth), Allaah humiliated them in this life and the next.

And when they forbade that Allaah's Name be glorified and mentioned in the Mosques of Allaah and strive for their ruin, then it was not fitting after that they should enter it except in fear.

''And of them are some who made a covenant with Allaah (saying): ''If He bestowed on us of His Bounty, we will verily give Sadaqah (Zakat and voluntary charity in Allaah's cause) and will be certainly among those who are righteous.  ''Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqah (Zakat or voluntary charity)], and turned away, averse.  So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet him, because they broke that (covenant with Allaah) which they had promised to Him and because they used to tell lies''( 9:75-77)

The Aayaat with this meaning are numerous.  And in such (aayaat) is that; the slave was close to being guided and made to traverse the Siraatal Musta-qeem, and then he abandoned it after knowing it, and renounced it after having traversed upon it, so he is punished and has no right to guidance.  This is a recompense for his actions, as Allaah said about the yahood:

''And when there came to them a Messenger from Allaah (i.e Muhammad) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allaah behind their backs as if they did not know!  They followed what the (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan''.  2:101-102

They abandoned the most sublime, the most beneficial, and the most truthful of the Books (i.e. the Qur'aan), so Allaah put them to test with following that which is the most debased, most untruthful, and most harmful.  

Those who wage war against Allaah and His Messenger abandon spending their wealth in obedience to Allaah, and (instead) spend it in obedience to shaytaan.

Source: ''Al Qawaa-idul Hisaan Li-tafseer Al Qur'aan'' of Imaam Abdur Rahmaan As-Sadi. Page: 96-97

03-28-2007 @ 11:10 AM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
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Sheikh Falaah Ismaa-eel (may Allaah preserve him) says that his Sheikh, Sheikh Muhammad Amaan al Jaami (Rahimahullaah) said:

''The one who is not able to exercise patience in the path of knowledge will not be able to exercise patience in ibaadah, and the one who is not able to exercise patience in Ibaadah will not be able to exercise patience in the path of dawah.''

[Source: (Explanation of Usoolus Sitta by sheikh Falaah Ismaa-eel at Salafipublications 2004)]

04-13-2007 @ 11:10 AM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003
Cure For Self Amazement

Imam Ibnul Qayyim (rahimahullaah) states in Al Fawaa-id that Ibn Sad (rahimahullaah) mentions in At Tabaqaat about Umar Bin Abdul Azeez (rahimahullaah) that:

Whenever he delivered a khutbah on the mimbar, and feared being amazed by himself; he would terminate it (i.e. the khutbah)

And whenever he wrote a letter and feared amazement by way of it; he would tear it.

And he would say: ''O Allaah! I seek refuge in you from the evil of my nafs.''

Source: Al Fawaa-id of Imaam Ibnul Qayyim (rahimahullaah) (page: 225)

04-14-2007 @ 12:33 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003

Imaam Ibnul Qayyim (rahimahullaah) said in Al Fawaa-id (page:239-240)

Ikhlaas and Tawheed is a tree in the heart.  Its branches are the the Actions, and its fruits are the good life in this dunyaah and everlasting bliss in the aakhirah.  

And just as the fruits of Jannah are neither cut off (by change of season) nor out of reach, likewise is the case with the fruits of Tawheed and Ikhlaas.

Shirk, lies, and riyaa is a tree in the heart.  Its fruits in the dunyaah are fear and anxiety, grief and distress of the breast and oppression upon the heart.  Its fruits in the afterlife are the tree of zaqqoom and an everlasting punishment.

And Allaah has made mention of these two trees in soorah al Ibraaheem:

''See you not how Allaah sets forth a parable?  A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e. very high). Giving its fruits at all times, by the Leave of its Lord, and Allaah sets forth parables for mankind in order that they may remember. And the parable of an evil word is that of an evil tree uprooted from the surface of earth, having no stability''(14:24-26)

06-29-2007 @ 10:05 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
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The Sublime Quality Of Bravery

Imaam Sadi (rahimahullaah) said:

This is a great quality commanded by Allaah in many aayaat (in all the aayaat concerning Jihaad).
He (subhaanah) has praised its people, and informed that it is the path of the Messengers and the Truthful amongst the creation.  

He (subhaanah) forbade that which is in opposition to it, and that is cowardice, to lose courage and fear of the creation whilst striving in the path of dawah and with the sword.

This sublime quality is innate within the slave, and is strengthened by virtue of Imaan.  Therefore, the slave is in need of being trained by way of it, and made to traverse designated paths upon it.  Bravery strengthens and makes the heart firm, and gives it tranquillity in times of important events and distressful situations.

Source: Fat-hul Raheemil Malikil Allaam Fee Ilmil
Aqaa-id Wat-Tawheed Wal Akhlaaq Wal Ahkaam    

A Reminder To THe Salafi Tullaabul Ilm And The Du-aat In THe Various Salafi Maraakiz

''He (subhaanah) forbade that which is in opposition to it, and that is cowardice, to lose courage, and fear of the creation whilst striving in the path of dawah and with the sword.''

Then upon you O tullaabul ilm and du-aat in the various salafi centres in the West: is that you continue to refer to ahlul ilm, and then seek the Aid and Assistance of your Lord in speaking the haqq.  

Neither fear the blame of the opposers of the usool of salafiyyah nor become disheartened by the fact that many a people often choose the path of blameworthy silence, after being aware of the haqq and its people.  This is a disease that has afflicted many a people.    

So may Allaah protect you from cowardice and blameworthy silence, and increase you in wisdom, bravery, and love for the haqq and its people.

Abu Mu-aawiyyah Abdullaah Bin AbuBakr Al fulaani Al Gambi

07-06-2007 @ 6:21 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
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In particular, Bravery is a necessity for those leaders involved in important affairs.

The Qur'aan calls to it, and to every path that is particularized with it.  It (The Quran) commands fear of Him Alone (fear of Allaah Alone), and that the slave is not to fear the creation.  

The slave's heart is strengthened when he limits his fear to fearing Allaah Alone, and knows that the creation do not have the ability to benefit or harm him, except by the will of Allaah.  

His heart is increased in strength when he places his reliance on Allaah, and has a firm standing upon that, just as He (subhaanah) said about the best of the creation (i.e. Muhammad):

''Those unto whom the people said, ''Verily, the people have gathered against you (a great army), therefore, fear them.''  But it (only) increased them in Faith, and they said:  ''Allaah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)'' (3:173)

His strength and bravery increases when he knows of the results of good reward and recompense that follows on from being strengthened in Bravery and Religion, just as Allaah has informed in His (subhaanah) saying:

''If you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allaah (for the reward, i.e. Paradise) that for which they hope not.'' (4:104)

And that which is observed from the creation, and known about their situation and characteristics; is that they neither own anything of benefit nor assistance and protection, and that exalting them cannot benefit the slave in anything, and that dispraising them cannot harm him in anything, and that they do not want good for you, except with regards to that which is of benefit to them.  

Then, it must be known that attaching the heart to them with Fear, Veneration, Awe, Fervent Desire and Reverence; all of that is a loss, rather it is harm.

Indeed, it is incumbent on the slave that he attaches his Fear, Hope, Expectation and Awe to Allaah (Alone), Who (Alone) (subhaanah) owns everything.  He (subhaanah) is the one who wants good for you when you do not want that for your self.  

He (subhaanah) knows of that which is for your well-being of that which you do not know, and He (subhaanah) makes you receive that by way of what you do not have any capability of, and by way of what you do not want.

07-07-2007 @ 11:21 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003
Benefits Of Bravery

The slave realizes that cowardice is an illness and a weakness in the heart, which causes abandonment of good and loss of beneficial things.  (Cowardice) afflicts the weak ones, and the one afflicted by it is like timid women.

And from the benefits of Bravery are:

The commands of Allaah and His Messenger are carried out.

To be described with the characteristics of the people of insight amongst the men of understanding.

And there cannot be a greater means to obtaining that which is sought after and a means to safety from difficulties and troubles, when the heart is strengthened with what Allaah sends down upon it of relief and tranquillity.   The brave individual is enabled to guide and benefit the creation with wisdom and fair speech, with their different social classes. As for the coward, he misses a great deal of good, and fear prevents him from the blessings of his knowledge and from guiding and giving sincere advice to the slaves.  

The slave is saved from a lot of hardships through bravery.  He finds tranquillity when faced with afflictions and calamities, and responds to that with what Allaah loves of patience and firmness, whilst hoping for reward (Allaah's Reward).  As for the coward, he is distracted and that which is of benefit to him is wasted away when these affairs come upon him.  He is made to waiver through harmful views, which bring about painful things alongside calamities and difficulties.  He looses the good and the reward for being put under hardship.

This praiseworthy quality (Bravery) is from the excellent quality that originates from that all-inclusive quality, and that is Patience.

07-12-2007 @ 11:58 AM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003

Yahya Bin Mu-aad (rahimahullaah) said:

I am amazed by three:  

A man who performs actions showing off to the creation and abandons performing such actions for Allaah.  

A man who is miserly with his wealth.  His Lord lends it to him, and he does not lend anything of it.

A man who is desirous of the companionship and love of the people, whilst Allaah calls him to the Companionship and Love of Him.

Source: Al Fa-waa-id, page: 179

07-19-2007 @ 2:29 PM    Notify Admin about this post
Abu Mu-aawiyah Abdullah bin AbuBakr Al (UK)
Posts: 379
Joined: Nov 2003

The True Faqeeh

Indeed, the Salaf did not designate the name faqeeh, except to the one whose knowledge was accompanied by action; as when Sad bin Ibraaheem was asked, ''who amongst the people of madina was most superior in understanding'', he said, ''the one with more taqwah''

Farqad As Subkhee asked Hassan al Basree about some affair, so he answered him.  Then he (farqad) said, ''Indeed, the fuqahaa are in opposition to you''.  So Al Hassan said, ''may your mother be bereaved of you Farqad, and have you seen a faqeeh with your eyes?  Rather a faqeeh is one who abstains from the dunyah and has a fervent desire for the Afterlife.  He is one who has insight in his religion and is constant in the worship of his Lord.  He neither speaks ill of the one above him nor does he mock at the one below him, and he does not look for a gain from knowledge Allaah has bestowed upon him''.

Some of the Salaf said: Indeed the faqeeh is the one who neither makes the people despair of Allaah's mercy, nor does he make them feel secure of Allaah's plan, nor does he call to the Qur'aan and desires what is in opposition to it.

[Source: Quoted by Sheikh Basmool in his book titled: 'Al-Haqeeqatus Shar-iyyah Fee Tafseeril Quraanil Adheem Was-sunnatil Nabawiyyah. (Page: 138-139]

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